English
All philosophies, all science, all religions, inform us that this world of shapes, forms and names is but a phenomenal or shadow world — a show-world — back of which rests Reality, called by some name of the teacher. But remember this, all philosophy that counts is based upon some form of monism — Oneness — whether the concept be a known or unknown god; an unknown or unknowable principle ; a substance ; an Energy, or Spirit. There is but One — there can be but One — such is the inevitable conclusion of the highest human reason, intuition or faith. And, likewise, the same reason informs us that this One Life must permeate all apparent forms of life, and that all apparent material forms, forces, energies, 6 GNANI YOGA. and principles must be emanations from that One, ! and, consequently "of" it. It may be objected to, that the creeds teaching a personal god do not so hold, for they teach that their God is the creator of the Universe, which he has set aside from himself as a workman sets aside his workmanship. But this objection avails naught, for where could such a creator obtain the ma- terial for his universe, except from himself ; and where the energy, except from the same source; and where the Life, unless from his One Life. So in the end, it is seen that there must be but One — not two, even if we prefer the terms God and his Universe, for even in this case the Universe must have proceeded from God, and can only live, and move and act, and think, by virtue of his Essence permeating it. In passing by the conceptions of the various think- ers, we are struck by the fact that the various schools seem to manifest a one-sidedness in their theories, seeing only that which fits in with their theories, and ignoring the rest. The Materialist talks about In- finite and Eternal Matter, although the latest scientific investigations have shown us Matter fading into Nothingness — the Eternal Atom being split into count- less particles called Corpuscles or Electrons, which at the last seem to be nothing but a unit of Electricity, tied up in a "knot in the Ether" — although just what the Ether is, Science does not dare to guess. And Energy, also seems to be unthinkable except as operat- ing through matter, and always seems to be acting under the operation of Laws — and Laws without a THE ONE. 7 Law giver, and a Law giver without mind or some- thing higher than Mind, is unthinkable. And Mind, as we know it, seems to be bound up with matter and energy in a wonderful combination, and is seen to be subject to laws outside of itself, and to be varying, inconstant, and changeable, which attributes cannot be conceived of as belonging to the Absolute. Mind as we know it, as well as Matter and Energy, is held by the highest occult teachers to be but an appearance and a relativity of something far more fundamental and enduring, and we are compelled to fall back upon that old term which wise men have used in order to describe that Something Else that lies back of, and under, Matter, Energy and Mind — and that word is "Spirit." We cannot tell just what is meant by the word "Spirit," for we have nothing with which to describe it. But we can think of it as meaning the "essence" of Life and Being — the Reality underlying Universal Life. Of course no name can be given to this One, that will fitly describe it. But we have used the term "The Absolute" in our previous lessons, and consider it ad- visable to continue its use, although the student may substitute any other name that appeals to him more strongly. We do not use the word God (except occa- sionally in order to bring out a shade of meaning) not because we object to it, but because by doing so we would run the risk of identifying The Absolute with some idea of a personal god with certain theological 8 GNANI YOGA. attributes. Nor does the word "Principle" appeal to us, for it seems to imply a cold, unfeeling, abstract thing, while we conceive the Absolute Spirit or Being to be a warm, vital, living, acting, feeling Reality. We do not use the word Nature, which many prefer, because of its materialistic meaning to the minds of many, although the word is very dear to us when re- ferring to the outward manifestation of the Absolute Life. Of the real nature of The Absolute, of course, we can know practically nothing, because it transcends all human experience and Man has nothing with which he can measure the Infinite. Spinoza was right when he said that "to define God is to deny him," for any attempt to define, is, of course an attempt to limit or make finite the Infinite. To define a thing is to identify it with something else — and where is the something else with which to identify the Infinite^ The Absolute cannot be described in terms of the Relative. It is not Something, although it contains within itself the reality underlying Everything. It cannot be said to have the qualities of any of its apparently separated parts, for it is the ALL. It is all that really IS. — It is beyond Matter, Force, or Mind as we know it, and yet these things emanate from it, and must be within its nature. For what is in the manifested must be in the manifestor — no stream can rise higher than its source — the effect cannot be greater than the cause — you cannot get something out of nothing. But it is hard for the human mind to take hold of THE ONE. y That which is beyond its experience — many philoso- phers consider- it impossible — and so we must think of the Absolute in the concepts and terms of its highest manifestation. We find Mind higher in the scale than Matter or Energy, and so we are justified in using the terms of Mind in speaking of the Absolute, rather than the terms of Matter or Energy — so let us try to think of an Infinite Mind, whose powers and capaci- ties are raised to an infinite degree — a Mind of which Herbert Spencer said that it was "a mode of being as much transcending intelligence and will, as these transcend mere mechanical motion." While it is true (as all occultists know) that the best information regarding the Absolute come from regions of the Self higher than Intellect, yet we are in duty bound to examine the reports of the Intellect concerning its information regarding the One. The Intellect has been developed in us for use — for the pur- pose of examining, considering, thinking — and it be- hooves us to employ it. By turning it to this purpose, we not only strengthen and unfold it, but we also get certain information that can reach us by no other channel. And moreover, by such use of the Intellect we are able to discover many fallacies and errors that have crept into our minds from the opinions and dog- mas of others — as Kant said : "The chief, and perhaps the only, use of a philosophy of pure reason is a nega- tive one. It is not an organon for extending, but a discipline for limiting! Instead of discovering truth, io GNANI YOGA. its modest function is to guard against error." Let us then listen to the report of the Intellect, as well as of the higher fields of mentation. One of the first reports of the Intellect, concerning the Absolute, is that it must have existed forever, and must continue to exist forever. There is no escape from this conclusion, whether one view the matter from the viewpoint of the materialist, philosopher, occultist, or theologian. The Absolute could not have sprung from Nothing, and there was no other cause outside of itself from which it could have emanated And there can be no cause outside of itself which can terminate its being. And we cannot conceive of In- finite Life, or Absolute Life, dying. So the Absolute must be Eternal — such is the report of the Intellect. This idea of the Eternal is practically unthinkable to the human mind, although it is forced to believe that it must be a quality of the Absolute. The trouble arises from the fact that the Intellect is compelled to see everything through the veil of Time, and Cause and Effect. Now, Cause and Effect, and Time, are merely phenomena or appearances of the relative world, and have no place in the Absolute and Real. Let us see if we can understand this. Reflection will show you that the only reason that you are unable to think of or picture a Causeless Cause, is because everything that you have experi- enced in this relative world of the senses has had a cause — something from which it sprung. You have seen Cause and Effect in full operation all about you, THE ONE. ii and quite naturally your Intellect has taken it for granted that there can be nothing uncaused — nothing without a preceding cause. And the Intellect is per- fectly right, so far as Things are concerned, for all Things are relative and are therefore caused. But back of the caused things must lie THAT which is the Great Causer of Things, and which, not being a Thing itself, cannot have been caused — cannot be the effect of a cause. Your minds reel when you try to form a mental image of That which has had no cause, because you have had no experience in the sense world of such a thing, and there fail to form the image. It is out of your experience, and you cannot form the mental picture. But yet your mind is compelled to believe that there must have been an Original One, that can have had no cause. This is a hard task for the In- tellect, but in time it comes to see just where the trouble lies, and ceases to interpose objections to the voice of the higher regions of the self. And, the Intellect experiences a similar difficulty when it tries to think of an Eternal — a That which is above and outside of Time. We see Time in operation everywhere, and take it for granted that Time is a reality— an actual thing. But this is a mistake of the senses. There is no such thing as Time, in reality.